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Theologika 2019-2 Final.Indd RESUMEN “Las cartas de Mari y el profetismo bíblico: Similitudes y diferencias – Parte II”— Este artículo es la segunda parte de un estudio de dos partes. En la primera parte, se desarrolló la descripción del profetismo bíblico, su naturaleza y características, con el fin de comprender los conceptos básicos de los fenómenos proféticos. Se describió la terminología utili- zada por las Escrituras para descubrir la naturaleza de los profetas bí- blicos. En este segundo artículo, se sigue el mismo procedimiento con las cartas de Mari y se ofrece una comparación entre estos dos registros para establecer su relación, similitudes y diferencias. Como resultado de esta evaluación, se establece que aunque existen algunas similitudes entre estos dos grupos, existen diferencias sustanciales. El profetismo bíblico se considera único y no encuentra su origen en ningún otro fenómeno antiguo sino en Dios mismo. Palabras clave: profetas, cartas de Mari, profetismo bíblico, Antiguo Cercano Oriente ABSTRACT “Mari Letters and Biblical Prophetism: Similarities and Differences— Part II”— This article is part two of a two-part paper. In the first part, the description of biblical prophetism, its nature, and features, were de- veloped in order to understand the basics of the prophetic phenomena. The terminology used by the Scriptures was described in order to find out the nature of the biblical prophets. In this second article, the same is done with Mari letters and a comparison is offered between these two records in order to establish their relationship, similarities, and differ- ences. As the result of this assessment, it is established that though there are some similarities between these two groups, there are substantial dif- ferences. Biblical prophetism is considered unique and does not find its origin in any other ancient phenomenon but in God himself. Keywords: prophets, Mari letters, biblical prophetism, ancient Near East Theologika 34, no. 2 (2019): 18-34 https://doi.org/10.17162/rt.v34i2.1330 MARI LETTERS AND BIBLICAL PROPHETISM: SIMILARITIES AND DIFFERENCES—PART II Alvaro F. Rodríguez Introduction In the first part of this study, it was described the prophetic phe- nomenon as it is shown in the Bible itself, highlighting the nature and characteristics of a biblical prophet. Here the same work is done but based on Mari letters in order to establish the nature and character- istics of the so-called prophetic movement or phenomenon in Meso- potamia. Prophetism in Mari Mari was an ancient city in Mesopotamia. It is located in Tell Hariri, near the Euphrates River, and fifteen miles north of the border between Syria and Iraq.1 The ancient Mari “was one of the principal centers of Mesopotamia during the third and early second millennia B.C.”2 Its excavation began in 1933 with André Parrot as the chief of the expedition until 1970.3 One of the most important discoveries was the royal palace in Mari and the temples of Dagan, Shamash, Ninhur- sag, Ishtar, Ishtarat, and Ninni-Zaza.4 In the royal palace at Mari, more than 20,000 tablets written in cuneiform were found and around 3,000 of those documents have been published.5 Most of the published documents are part the so- 1. Abraham Malamat, “Mari,” BA 34, no. 1 (1971): 2. 2. Ibid. 3. Ibid., 3. See Martti Nissinen, Prophets and Prophecy in the Ancient Near East: Writings from the Ancient World, ed. Peter Machinist (Atlanta: Society of Biblical Literature, 2003), 13. 4. Malamat, “Mari,” 3, 5. 5. Ibid., 7. However, according to Huffmon, only 2,800 documents were published. See Herbert B. Huffmon, “Prophecy in the Mari Letters,” BA 31, no. 4 (1968): 105. Theologika 34, no. 2 (2019): 18-34 20 Alvaro F. Rodríguez called Archives Royales de Mari (ARM) and it is possible to classi- fy the documents as “political-diplomatic archives (ARM I-IV and XIII),” the “women’s correspondence (ARM X),” the economic and administrative archives (ARM VII, IX, XI, and XII), legal texts (ARM VIII), and a small corpus of religious documents.6 The following section deals with 50 letters, which have been clas- sified as prophetic oracles.7 The description of these letters is focused on two main topics: the terminology used to talk about the prophet,8 and the purpose of the letter, which includes the addressee, the deity involved in the prophetic manifestation, and the given message. Akkadian Terminology for Mari’s Prophets Mari letters attest that the manifestation of this prophetic activ- ity occurred many times. In that way, there are some terms used to refer to the appearance of prophets and their activities. The first word in these records isāpilû and its grammatical varia- tions. It is attested in 13 letters (1-5, 9, 14, 18, 19, 29, 34, 47, 48).9 This word means “answerer”10 or “one who answers”11 and is in connec- tion with a god and cultic environment.12 Some āpilû are identified by name as the case of Abiya (2), Iṣi-aḫu (5), Lupaḫum (9), Innibana (14), Qišti-Diritim (18) and Atamrum (48). In the other cases, there are no 6. Malamat, “Mari,” 8. 7. The following analysis has been carried out based on the work of Martti Nissinen and his study of the prophecy and prophets in the ANE. See Nissinen, Prophets and Prophecy in the Ancient Near East, 13-78. 8. In this section, prophet(s) are those who have been classified by the docu- ments of Mari and Nineveh as human beings with any kind of communication with gods. This term does not refer to the OT prophets. Any time that the term appears in italics it refers to non-biblical records; the same for the word prophetic. 9. In this document, when a number is given between parentheses and is re- lated to a specific letter of Mari or Niniveh, it represents the number according to the book by Nissinen. In this section, there are 50 letters and they can be found in Nissinen, Prophets and Prophecy in the Ancient Near East, 13-78. 10. Yoshitaka Kobayashi, The Analytical Babylo-Assyrian Dictionary (n.p.: 19--), s.v. “āpilû.” 11. Huffmon, “Prophecy in the Mari Letters,” 105. 12. Ibid. Theologika 34, no. 2 (2019): 18-34 Mari Letters and Biblical Prophetism—Part II 21 names, but the āpilû can be identified as male or female. In every case, though, each person is a follower of a god. In some cases, the text says “prophet of” followed by the name of the deity. Such a description is found in the case of the prophets of Adad (1, 2), Šamaš (4, 48), Dagan (9, 19), Diritum (18), Ninḫursag (29) and Marduk (47). In other cases, the term prophet is only related to a deity, such as Dagan (3, 34) or Ḫišamitum (5). The second word that appears in Mari letters is the noun muḫḫû and its variants. It appears in 13 documents (10-12, 16, 25, 30-33,13 42, 46, 49, 50). This word means “ecstatic”14 and, as with the previous word, it is connected with a cultic function.15 In contrast with the āpilû, there are only two cases with a proper noun; one muḫḫûtum, a female, is identified by the nameḪ ubatum (10), and the other is iden- tified as Irra-gamil (33). The others are basically identified asmuḫḫû . In some letters, it is possible to identify directly who are their gods thanks to the use of the phrase “prophet(s) of” in connection with Dagan (16, 30, 31, 46), Amu (49), Adad (50) and Nergal (33); others are connected with a deity such as Dagan (25), Dagan and Yakrub-El (32) and Annunitum (42). There is a third word, assinnu, that occurs 3 times (7, 22, 23). This expression refers to a “male cultic prostitute”16 with a cultic role, even a part of the personnel.17 In all the cases the character is identi- fied by his name, one is Šelebum (7, 8, 23) and the other is I[li-ḫa]znaya (22). In both cases, they are related to the temple of Annunitum. The fourth Akkadian word used to refer to any prophetic activ- ity is qammatum (7, 9, 13). These were women who had a special religious role based on the term used to talk about them, and it is 13. In letter 33, the word muḫḫû does not appear, but in another document the prophet mentioned there appears labeled as such. Nissinen, Prophets and Prophecy in the Ancient Near East, 58. 14. Jeremy Black, Andrew George and Nicholas Postgate, A Concise Dictio- nary of Akkadian (Wiesbaden: Harrassowitzs, 2000), s.v. “maḫḫû(m).” 15. Huffmon, “Prophecy in the Mari Letters,” 112. 16. Black, George and Postgate, A Concise Dictionary of Akkadian, s.v. “as- sinnu(m).” 17. Huffmon, “Prophecy in the Mari Letters,” 111. Theologika 34, no. 2 (2019): 18-34 22 Alvaro F. Rodríguez suggested that they were “priestesses” at that time.18 Jean-Marie Du- rand suggests that they were prophetesses.19 Finally, there is only one use of the word nabî (26) and a special and unique mention of the term šangû (43). The last term is translat- ed as “priest” or “temple manager.”20 The name of the person here referred to is Iddin-ili. Now, the word nabî is understood as some- one “called, [an] authorized person”21 but in Old Akkadian, this word means “nominate.”22 This nomination could be done by a deity or a king. In that way, this word implies to “call someone (to something).”23 In letter 26, there is a group of prophets that are summoned by a royal official. As a summary, it is possible to find four main words,āpilû , muḫḫû, assinnu, and qammatum.
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